Flames of Faith Rekindled
By Ama H. Vanniarachchy
In the annals of Sri Lankan history, there stands a moment — a clash of words and ideals that transcended mere discussions and debates to become a beacon of cultural revival. The Panadura Debate of 1873 was not just a confrontation of faiths but, a profound turning point, where the voices of the oppressed rose against the tide of colonial dominance.
Over two fateful days in August, the revered Venerable Mohottiwatte Gunananda Thera and his Christian counterparts wove a narrative that reignited the flickering flame of Buddhism, stirring a nation to awaken from the shadows of subjugation and reclaim its spiritual legacy.
The Panadura Debate transpired over two August days, 26 and 28, in the year 1873. This debate is celebrated as the zenith among the Five Grand Debates in Sri Lanka.
The Buddhist side was represented by the Venerable Mohottiwatte Gunananda Thera, while the Christian side was led by Reverend David de Silva.
Marginalised and Oppressed by the Colonial Rulers
From the dawn of British dominion in 1796, the propagation of Christianity became one of their foremost aims. They marginalised the Sinhalese and their Buddhist faith, dismissing them as insignificant.
During this time, the British sought to establish Christianity as the pre-eminent religion of the island. They systematically deprived the Sinhalese Buddhists of all societal opportunities, compelling them into the fold of Christianity, particularly in the coastal regions and beyond.
Economically weakened and culturally subjugated, the people lived in an age where even the identification as a Buddhist was met with mockery.
Yet, amidst this gloom, a beacon of hope emerged in the form of a revival movement led by valiant Sinhalese Monks, including the esteemed Venerable Mohottiwatte Gunananda Thera. This movement heralded a significant chapter in the chronicles of Sri Lankan Buddhism, marking the dawn of a resurgence of faith.
David de Silva Stirs the Hornet’s Nest
The immediate catalyst for the Panadura Debate was a sermon delivered by Reverend David de Silva at the Wesleyan Church in Panadura, wherein he misrepresented crucial teachings of Buddhism. This offensive sermon was promptly countered by the devout laity of the Rankoth Vihara in Panadura, who extended an invitation to Venerable Gunananda Thera to deliver a counter-argument.
A series of internal dialogues developed within the temple and church, culminating in a proposal from the Christian side for a face-to-face debate. Thus, it was decreed that the Panadura Debate would unfold on 26 and 28 August 1873, at the picturesque Dombagahawatta Grounds adjacent to the Rankoth Vihara.
A treaty consisting of ten conditions was signed, and the debate was held in a specially constructed pavilion set against the beautiful coastal backdrop of Dombagahawatta. Representing the Christian faction were Reverend David de Silva and Catechist Sirimanne. On the Buddhist side, the only speaker throughout the two-day discourse was the illustrious Venerable Mohottiwatte Gunananda Thera.
Ten thousand spectators gathered to witness this peaceful exchange of ideas. Gunananda Thera presented arguments with clarity and logic that resonated with all, while offering profound insights into Christianity. After the debate, joyful cries of “Sadhu” echoed from the thousands of Buddhists, while the crowd was dismissed in tranquillity, the Buddhist side excited and happy and the Christian side reportedly downhearted.
The Aftermaths
Echoes of the Panadura Debate around the globe
The ultimate triumph of the Panadura Debate lay in the philosophical defeat of Christian doctrines. Furthermore, an English translation of the debate was published and widely distributed, capturing the attention of scholars abroad.
Edward Perera, under the patronage of John Capper, editor of the Ceylon Times, meticulously translated the debate into English. Thousands of copies were printed and distributed globally. Both Capper and Perera, though Christians, played pivotal roles in bringing this debate to light. A copy of the debate was seen by an American, Fibbles, in Galle, who took it to his homeland, where it was reprinted and widely circulated.
Upon learning of the Panadura Debate, Colonel Henry Steel Olcott and Madame Blavatsky journeyed to Sri Lanka in 1880 to rekindle the flame of Buddhism. They founded Theosophical Societies in Colombo, Galle, and other regions, resulting in the establishment of Buddhist schools across the island.
This monumental event prompted Colonel Olcott to embrace Buddhism. His contributions to the formalisation and advancement of Buddhist education in Sri Lanka are invaluable. The establishment of the Paramavignanartha Society and the founding of numerous Buddhist schools are the fruits of his tireless endeavours.
Following Colonel Olcott, leaders such as Anagarika Dharmapala, Walisinghe Harischandra, D.B. Jayatilaka, Arthur V. Dias, Piyadasa Sirisena, Amadoris Mendis, R.A. Miranda, and D.A. Hewavitarana emerged.
Among them, Anagarika Dharmapala, a prominent disciple of Colonel Olcott, played a significant role. He dedicated himself to reviving national pride and elevating Buddhism on the global stage. His efforts included the preservation of the Sacred Site of Buddhagaya in India. The Maha Bodhi Society he established, along with the Young Men’s Buddhist Association founded by D.B. Jayatilaka in 1898, became two formidable organisations supporting the Buddhist revival movement.
The Panadura Debate sparked a nationwide Buddhist revival, with Venerable Mohottiwatte Gunananda Thera playing a central role. The Panadura Debate was a momentous juncture, like to the Buddha’s arrival in Sri Lanka or the arrival of Arhat Mahinda Thera to Sri Lanka.
This debate shook the very foundations of the nation, echoing the profound philosophy, depth, and value of Buddhism across the globe, and served as a monumental platform for its spreading.
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